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==Forbidden Work on Erev Pesach==
==Forbidden Work on Erev Pesach==
===After Midday===
{{Melacha_on_Erev_Pesach}}
#It is forbidden to do melacha gemura (more intense forms of work) on erev [[pesach]] after midday ([[Chatzot]]) even for free.<ref>Mishna Pesachim 50a, Shulchan Aruch 468:1.  <br />
* The nature of this prohibition is subject to a debate amongst the rishonim. Rashi (Pesachim 50a s.v. shelo la’asos) and the Meiri (Pesachim 50a) believe that this issur melacha will ensure that people prepare properly for the Pesach seder and dispense of chametz appropriately. It is clear that this prohibition is rabbinic in origin according to these rishonim. 
* Others however, such as Tosafos (50a s.v. makom), cite the reasoning of the Yerushalmi (Pesachim 4:1). This is the opinion cited in M"B and Biur Halacha 468:1. The Yerushalmi explains that it is improper for one to perform work while his korbon is being brought. Hence, the obligation of korbon Pesach which begins at midday facilitates an issur melacha. While Tosafos claim that this would be a deoraysa prohibition, others such as the Ramban (Pesachim 16b in the dapei HaRif) claim that this is still a rabbinic prohibition.
* Many commentators wonder what the nature of this prohibition is today, considering the fact that we lack the opportunity to bring the korbon Pesach. The Ba’al Ha’maor (Pesachim 16b in the dapei HaRif) contends that the prohibition is solely based on minhag and the mitzvah of “sha’al avicha veyageidcha” (Devarim 32:7). Others, such as the Ramban (ibid), contend that the prohibition still applies because it was established by the rabanan and was not uprooted with the loss of the Beis Hamikdash.
* A close analysis of the Rambam indicates a different understanding of this prohibition. Initially, one may be confused as to whether the Rambam thinks this prohibition is due to the korban Pesach or more general Yom Tov concerns. On one hand, the Rambam places this prohibition in Hilchos Yom Tov (8:17-18) and not in Hilchos Korbon Pesach. He places the issur alongside the issur to perform melacha (from zman mincha and on) by other Yomim Tovim. Additionally, the Rambam compares this issur to that of Chol HaMoed and refers to both prohibitions as midivrei sofrim. On the other hand, however, the Rambam explains that the prohibition on erev pesach is more pronounced because of the shechitas hapesach and chagiga. This seems to be highlighting the prohibition’s connection to the korbon Pesach. To answer this question, we may be able to suggest that the Rambam thinks that the hakrava of the korbon Pesach generates a quasi-yom tov with its own unique issur melacha. The practical impossibility of bringing the korbon Pesach does not cause the “Yom Tov” of korbon Pesach to cease to exist. (See the Shulchan Aruch HaRav (Orach Chayim 468:1) for a variation of this approach. The Ba’al HaTanya claims that the general prohibition to perform melacha on the day that one brings a korbon is rabbinic in nature. The issur melacha on erev pesach is an extension of this general principle. Hence, erev Pesach is a rabbinic yom tov that was placed on all of am Yisroel.)
* Pnei Yehoshua there explains that it is because the rabbis gave erev [[pesach]] the status of [[chol hamoed]].</ref> It is forbidden to do any melacha, even not a melacha gemura, for profit after midday.<ref>Shulchan Aruch 468:2. Mishna Brurah 468:6-7 explains that it is even prohibited to perform melacha that is not considered gemurah for the sake of profit. Additionally, it is prohibited to perform melacha gemurah even if it is for the purposes of the upcoming Yom Tov. </ref>
##If Erev Pesach falls out on Shabbat the prohibition to work on Erev Pesach does not apply to Friday.<ref>Beiur Halacha s.v. mechatzot u'limala explains that according to Tosafot's reason if [[Pesach]] falls out on erev [[shabbat]], melacha is not prohibited until [[mincha]]. But he adds that for Rashi the prohibition would still apply even when [[Pesach]] falls out on erev [[shabbat]] it would still be forbidden after mid-day, but concludes that most poskim hold like tosafot so one doesn't need to be stringent. Kaf HaChayim on Shulchan Arukh, Orach Chayim 468:3:1 is lenient on work on Friday when Erev Pesach falls out on Shabbat. Nitai Gavriel 2:45:18 agrees. </ref>
# It is permitted to ask a non-Jew to do work for you after midday.<ref>Shulchan Aruch O.C. 468:1 quotes two opinions as to whether this is permitted. The Rama writes that the minhag is to be lenient. Yalkut Yosef 468:1 is also lenient.</ref>
# Some permit doing business, just buying and selling (not melacha), after chatzot until two and a half halachic hours before sunset.<ref>Nitai Gavriel 2:45:5. Shemirat Shabbat Kehilchata ch. 42 fnt. 137 references this from the Bet Dovid but doesn't comment.</ref>
# Anything permissible on Chol Hamoed, such as work to prevent a loss, or unskilled labor and there is a need for the holiday, is permitted on erev Pesach.<ref>Magen Avraham 468:3, Mishna Brurah 468:7</ref>
 
=== Laundry and Fixing Clothing ===
#It is forbidden to do laundry after midday on Erev Pesach.<ref>Mishna Brurah 468:7</ref>
#It is permissible to iron clothes,<ref> Orchot Rabbeinu vol. 2 page 56, Shemirat Shabbat Kehilchata ch. 42 fnt. 139, Yalkut Yosef 468:10. Yalkut Yosef 468:13 writes that one may start a washing machine before midday although it will certainly continue to run after midday.</ref> sew buttons, or perform minor mending even in a skilled manner.<ref> Rama O.C. 468:2. Mishna Brurah 468:8 writes that you can also do these things for others without pay. </ref>
 
=== Haircut and Shaving ===
# It is also forbidden to get a haircut or a shave unless by a non-Jew <ref> Mishna Brurah 468:5. There is a discussion in the poskim as to whether it is prohibited for a Jew to give himself a haircut. The implication of the Rama in Yoreh Deah 399:3 is that it is permitted for one to give himself a haircut. However, later poskim dispute the issue. For example, see Shulchan Aruch HaRav 468:4 who rules that this is prohibited. Yalkut Yosef 468:7 permits a Jew to cut his own hair after chatzot if he forgot to cut it in the morning or beforehand.</ref>, to sew new clothing <ref> Rama 468:2 </ref>, and to do laundry except by a non-jew after mid-day.<ref> Mishna Brurah 468:7. Piskei Teshuvot 468:6 says that even for a Jew to use a washing machine is forbidden but says it is permitted to turn on the machine before mid-day even if it will do the washing afterwards. Shemirat Shabbat Kehilchata ch. 42 fnt. 139 isn’t sure about laundry in a laundry machine.</ref> Preferably one should cut his nails <ref> Mishna Brurah 468:5. Orchot Rabbeinu vol. 2 page 56 says this can be done without restrictions. Sha’ar HaTzion 468:7 writes that it is permitted to cut one’s nails after chatzos if he forgot to do so beforehand.</ref> and polish his shoes before mid-day.<ref> Yabia Omer 1:32, Shearim HaMitzuyanim BiHalacha 133:6, Shemirat Shabbat Kihilchita 42 note 173, Piskei Teshuvos 468:4. Piskei Teshuvot 468:18 says polishing shoes is not allowed after [[chatzot]], as does the Kitzur HaShl"a quoted in Teshuvot Vihanhagot 1:301.  </ref> All of the leniencies that apply to [[chol hamoed]] in these cases apply to erev [[pesach]] also.<ref> Mishna Brurah 468:7. Rambam Hilchot [[Yom Tov]] 8:18 says that on erev [[pesach]] after [[chatzot]] it is asur to do melacha midirabanan like [[chol hamoed]] and it is more lenient than [[chol hamoed]].  </ref>
#Although a person should take a hair cut and shave before [[chatzot]], if a person forgot there is what to rely upon to do so after chatzot unless he can find a non-Jew to do it in which case it is better to pay the non-Jew to do it.<ref>Nitai Gavriel Pesach v. 2 p. 251, 46:5 based on Chazon Ovadia p. 89 and Shaarim Hametzuyim Bhalacha 113. Yalkut Yosef 468:7 permits shaving yourself if you forgot to do it after chatzot. He doesn't require getting a non-Jew.</ref>
 
===Before Midday===
#If the custom in the community is not to work before [[chatzot]], then one should follow that custom. If the custom is to work, then one is permitted to work.<ref> Shulchan Aruch 468:3, Mishna Brurah 468:12. </ref> Nowadays, the minhag is to work before [[chatzot]].<ref> Chayei Adam 129:4, Aruch Hashulchan 468:5. Rav Shlomo Zalman Auerbach (Halichot Shlomo, Pesach, 8:5) also paskens that in Yerushalayim the issur melacha only begins from midday </ref>
 
===Traveling from One Place to Another===
# If one travels to another community in which the minhag is different, he should always keep the more stringent standard. If he is visiting a place whose standards are more lenient, he should not be seen doing nothing.<ref>S.A. 468:4 </ref>


==Erev Pesach That Falls out on Shabbat==
==Erev Pesach That Falls out on Shabbat==

Latest revision as of 12:50, 6 May 2024

Davening

  1. The Ashkenazi minhag is not to say Mizmor LeTodah on Erev Pesach.[1] However, the Sephardic minhag is to say it even on Erev Pesach.[2]
  2. There is no Tachanun on Erev Pesach just like the rest of the month of Nissan.[3]

Latest Time to Eat Chametz

  1. From the beginning of the fifth hour (halachic hours) Chametz is forbidden to eat.[4]
  2. One should brush his teeth before the prohibited time for chametz arrives.[5]

Latest time to remove one's Chametz

  1. From the beginning of the sixth hour, one may not derive benefit from Chametz.[6]

Eating Matzah before Pesach

  1. One shouldn’t eat Matzah on Erev Pesach[7] including the nighttime.[8]
  2. One should be strict not to have baked goods which include matzah meal such as Pesach cakes.[9] It is permissible to eat matzah in a cooked dish such as a matzah ball on Erev Pesach,[10] however, some say that the minhag is to refrain.[11]
  3. Some have the minhag not to eat Matzah from 30 days before Pesach,[12] some have the minhag not to eat Matzah from the beginning of the month[13] and some have the minhag to eat it until Erev Pesach.[14]
  4. One shouldn’t eat Matzah before Pesach which was made without intent for the mitzvah of eating Matzah.[15]
  5. Regarding eating egg matzah see the next section.

Eating on Erev Pesach

  1. It is forbidden to eat Matzah on Erev Pesach as described above #Eating Matzah before Pesach.
  2. It is forbidden to eat Chametz after the beginning of the 5th hour as described above #Latest Time to Eat Chametz
  3. It is forbidden to eat egg matzah after the 10th hour.[16] There is a difference of opinions whether Ashkenazim who have a minhag not to have egg matzah all of Pesach may eat it on Erev Pesach.[17]
  4. Sephardim allow eating egg matzah on Erev Pesach,[18] while some Ashkenazim forbid.[19]
  5. Although it is permitted to eat meat, fish, eggs, fruits, or vegetables even after the 10th hour one shouldn't fill oneself up.[20]
  6. It is permitted to have cooked vegetables after the tenth hour, such as potatoes as long as one doesn't fill oneself up.[21]

Forbidden Work on Erev Pesach

After Midday

  1. It is forbidden to do melacha gemura (complete work) on erev pesach after midday (Chatzot) even for free.[22] It is forbidden to do any melacha, even not a melacha gemura, for profit after midday.[23]
    1. What is melacha gemura? Any melacha that is a complete activity is melacha gemura, however, just fixing something is not considered melacha gemura.[24] For example, making a utensil[25] or sewing clothing is melacha gemura, while mending clothing is not melacha gemura.[26]
    2. Writing for oneself (not to make money) is not melacha gemura and is permitted even after midday.[27]
  2. If Erev Pesach falls out on Shabbat the prohibition to work on Erev Pesach does not apply to Friday.[28]
  3. It is permitted to ask a non-Jew to do work for you after midday.[29]
  4. Anything permissible on Chol Hamoed, such as work to prevent a loss, or unskilled labor and there is a need for the holiday, is permitted on erev Pesach.[30]

Buying Groceries and Business

  1. It is permitted to buy food for Pesach after chatzot of erev pesach.[31]
  2. Some poskim permit doing business, just buying and selling (not melacha), after chatzot until two and a half halachic hours before sunset.[32] However, others write that the minhag is to be strict and forbid this.[33]

Laundry and Fixing Clothing

  1. It is forbidden to do laundry after midday on Erev Pesach.[34] It is permitted to give your laundry to a non-Jew to do after midday.[35]
  2. It is permitted to start a laundry machine before chatzot even though it is going to finish after chatzot.[36]
  3. It is permissible to iron clothes,[37] sew buttons, or perform minor mending even in a skilled manner.[38]

Haircut and Shaving

  1. Although a person should certainly take a hair cut and shave before chatzot, if a person forgot after chatzot he may get a non-Jew to cut his hair.[39] A minority opinion permits cutting it yourself after chatzot if he cannot find a non-Jew to do it.[40]
  2. It is also forbidden to get a haircut or a shave unless by a non-Jew,[41] to sew new clothing,[42] and to do laundry except by a non-Jew after mid-day.[43]
  3. It is preferable to polish shoes before midday but if he did not it is permitted to do so after midday.[44]

Cutting Nails

  1. It is permitted to cut one's nails after midday on erev pesach if one forgot to do so beforehand.[45]
  2. Preferably, one should cut his nails before chatzot but if one forgot he can do so after chatzot.[46]

Picking Up from a Store

  1. It is permitted to pick up dry cleaning, utensils, or other items from a store on erev pesach after midday if it is needed on Pesach.[47]

Before Midday

  1. If the custom in the community is not to work before chatzot, then one should follow that custom. If the custom is to work, then one is permitted to work.[48] Nowadays, the minhag is to work before chatzot.[49]

Traveling from One Place to Another

  1. If one travels to another community in which the minhag is different, he should always keep the more stringent standard. If he is visiting a place whose standards are more lenient, he should not be seen doing nothing.[50]

Erev Pesach That Falls out on Shabbat

Links

Sources

  1. ↑ Rama 429:2, Nitei Gavriel (Pesach v. 2, p. 222)
  2. ↑ Yalkut Yosef 468:14
  3. ↑ Shulchan Aruch O.C. 429:1, Nitei Gavriel (Pesach v. 2, p. 222)
  4. ↑ Shulchan Aruch O.C. 443:1
  5. ↑ Chazon Ovadia part 1 page 63, Ben Ish Chai Parashat Tzav halacha 8, Kaf Hachayim 444:32, Yechave Daat 1:91:8.
  6. ↑ Shulchan Aruch O.C. 443:1
  7. ↑ Yerushalmi Pesachim 10:1, Rif Pesachim 16a, Tosfot Pesachim 99b s.v. lo yochal, Maharam Chalavah 99b, Rosh Pesachim 3:7, Ritva Pesachim 99b, Meiri Pesachim 99b, Rama 471:2. When does the prohibition to have matzah begin? Baal Hameor 15b writes that it begins from the 6th hour when chametz is forbidden, while the Ramban argues that it is all day. Ran 16a defends the Baal Hameor. Rosh agrees with Baal Hameor.
  8. ↑ Magen Avraham 471:6. The Chok Yaakov 471:7 quotes the Shiyarei Knesset Hagedola that some have the custom to refrain from eating matza from rosh chodesh nissan.
  9. ↑ Rama 471:2, Mishna Brurah 471:20, Sh”t Shevet HaLevi 8:117, Piskei Teshuvot 471:3. See Halichot Shlomo 8:4 who writes that it’s permissible if in the kneading the dough lost its form as bread.
  10. ↑ Shaar Hatziyun 471:16, Shevet Halevi 8:117
  11. ↑ Nitai Gavriel (Pesach v. 2, 44:10). Rabbi Dovid Heber writes that it is permissible to eat matza balls on Erev Pesach and does not write that there is any minhag otherwise.
  12. ↑ Mishna Brurah 471:12, Sh”t Igrot Moshe 1:155
  13. ↑ Sh”t Igrot Moshe 1:155 says that such is the minhag of individuals
  14. ↑ Orchot Chaim Safinka 471:5
  15. ↑ Halichot Shlomo 8:3, Rabbi Mansour on dailyhalacha.com. See however, Machasit Hashekel 471:5 who implies otherwise. Meiri Pesachim 99b is also lenient.
  16. ↑ Tosfot Pesachim 99b, Rosh Pesachim 10:2, Shulchan Aruch O.C. 471:1. From the Gra 444:7 it seems that according to the Rambam and Zohar it is forbidden all day. Maharam Chalavah Pesachim 99b seems to agree.
  17. ↑ See Rama 462:4. Pri Megadim E”A 444:2 thinks that the Rama holds that the minhag is not to have matzah ashira even on Erev Pesach. Aruch Hashulchan 444:5 permits having matzah ashira on Erev Pesach. Nitai Gavriel Pesach 2:44:7 cites both opinions. Igrot Moshe OC 1:155 allows matzah ashira until the fifth halachic hour.
  18. ↑ Tosfot Pesachim 99b s.v. lo yochal, Rosh Pesachim 10:2, Ritva Pesachim 99b, Meiri Pesachim 99b, Tur and Shulchan Aruch O.C. 471:2. Magen Avraham 471:5 implies that matzah ashirah is flour made with fruit juice and sometimes even with water and can be eaten until the 10th hour on Erev Pesach. Mishna Brurah 471:10 agrees.
  19. ↑ Nitai Gavriel (Pesach v. 2, 44:7).
  20. ↑ Rambam Chametz 6:12, Shulchan Aruch 471:1, Magen Avraham 471:2, Mishna Brurah 471:3
  21. ↑ Magen Avraham 471:3 based on Tosfot Eruvin 55b s.v. kol forbids having cooked vegetables since they are more filling than raw vegetables. Chok Yaakov 471:3 questions this Magen Avraham while the Eliya Rabba defends him. Mishna Brurah 471:4 is lenient.
  22. ↑ Mishna Pesachim 50a, Shulchan Aruch 468:1.
    • The nature of this prohibition is subject to a debate amongst the rishonim. Rashi (Pesachim 50a s.v. shelo la’asos) and the Meiri (Pesachim 50a) believe that this issur melacha will ensure that people prepare properly for the Pesach seder and dispense of chametz appropriately. It is clear that this prohibition is rabbinic in origin according to these rishonim.
    • Others however, such as Tosafos (50a s.v. makom), cite the reasoning of the Yerushalmi (Pesachim 4:1). This is the opinion cited in M"B and Biur Halacha 468:1. The Yerushalmi explains that it is improper for one to perform work while his korbon is being brought. Hence, the obligation of korbon Pesach which begins at midday facilitates an issur melacha. While Tosafos claim that this would be a deoraysa prohibition, others such as the Ramban (Pesachim 16b in the dapei HaRif) claim that this is still a rabbinic prohibition.
    • Many commentators wonder what the nature of this prohibition is today, considering the fact that we lack the opportunity to bring the korbon Pesach. The Ba’al Ha’maor (Pesachim 16b in the dapei HaRif) contends that the prohibition is solely based on minhag and the mitzvah of “sha’al avicha veyageidcha” (Devarim 32:7). Others, such as the Ramban (ibid), contend that the prohibition still applies because it was established by the rabanan and was not uprooted with the loss of the Beis Hamikdash.
    • A close analysis of the Rambam indicates a different understanding of this prohibition. Initially, one may be confused as to whether the Rambam thinks this prohibition is due to the korban Pesach or more general Yom Tov concerns. On one hand, the Rambam places this prohibition in Hilchos Yom Tov (8:17-18) and not in Hilchos Korbon Pesach. He places the issur alongside the issur to perform melacha (from zman mincha and on) by other Yomim Tovim. Additionally, the Rambam compares this issur to that of Chol HaMoed and refers to both prohibitions as midivrei sofrim. On the other hand, however, the Rambam explains that the prohibition on erev pesach is more pronounced because of the shechitas hapesach and chagiga. This seems to be highlighting the prohibition’s connection to the korbon Pesach. To answer this question, we may be able to suggest that the Rambam thinks that the hakrava of the korbon Pesach generates a quasi-yom tov with its own unique issur melacha. The practical impossibility of bringing the korbon Pesach does not cause the “Yom Tov” of korbon Pesach to cease to exist. (See the Shulchan Aruch HaRav (Orach Chayim 468:1) for a variation of this approach. The Ba’al HaTanya claims that the general prohibition to perform melacha on the day that one brings a korbon is rabbinic in nature. The issur melacha on erev pesach is an extension of this general principle. Hence, erev Pesach is a rabbinic yom tov that was placed on all of am Yisroel.)
    • Pnei Yehoshua there explains that it is because the rabbis gave erev pesach the status of chol hamoed.
  23. ↑ Shulchan Aruch 468:2. Mishna Brurah 468:6-7 explains that it is even prohibited to perform melacha that is not considered gemurah for the sake of profit. Additionally, it is prohibited to perform melacha gemurah even if it is for the purposes of the upcoming Yom Tov.
  24. ↑ Hilchot Chag B'chag (Pesach p. 252)
  25. ↑ Rav Wosner (Kovetz Mbet Levi v. 1 p. 42)
  26. ↑ Bet Yosef 468:2, Shulchan Aruch and Rama O.C. 468:2, Levush 468:2, Mishna Brurah 468:8, Or Letzion 3:13:1
  27. ↑ Aruch Hashulchan 468:4. Shulchan Aruch 468:2 writes that it is not melacha gemura to write in the process of learning on erev pesach. However, Aruch Hashulchan writes that the minhag is to permit even writing a letter.
  28. ↑ Beiur Halacha s.v. mechatzot u'limala explains that according to Tosafot's reason if Pesach falls out on erev shabbat, melacha is not prohibited until mincha. But he adds that for Rashi the prohibition would still apply even when Pesach falls out on erev shabbat it would still be forbidden after mid-day, but concludes that most poskim hold like tosafot so one doesn't need to be stringent. Kaf HaChayim on Shulchan Arukh, Orach Chayim 468:3:1 is lenient on work on Friday when Erev Pesach falls out on Shabbat. Nitai Gavriel 2:45:18 agrees.
  29. ↑ Shulchan Aruch O.C. 468:1 quotes two opinions as to whether this is permitted. The Rama writes that the minhag is to be lenient. Rav Wosner (Kovetz Mbet Levi v. 1 p. 42), Hilchot Chag B'chag (Pesach p. 253), and Yalkut Yosef 468:1 are lenient.
  30. ↑ Magen Avraham 468:3, Mishna Brurah 468:7, Rav Wosner (Kovetz Mbet Levi v. 1 p. 42). Rambam (Hilchot Yom Tov 8:18) writes that on erev pesach after chatzot it is asur to do melacha midirabanan like chol hamoed and it is more lenient than chol hamoed.
  31. ↑ Rav Wosner (Kovetz Mbet Levi v. 1 p. 42)
  32. ↑ Nitai Gavriel 2:45:5, Otzar Halachot (v. 7 p. 408 n. 4). Shemirat Shabbat Kehilchata 42:40 permits business after midday but writes that the minhag is to close the stores an hour before sunset. In the footnote (ch. 42 fnt. 137) he cites Bet Dovid, who writes that the minhag is to close the stores from 2.5 hours before sunset, but doesn't comment.
  33. ↑ Hilchot Chag B'chag (Pesach p. 260)
  34. ↑ Mishna Brurah 468:7
  35. ↑ Hilchot Chag B'chag (Pesach p. 255)
  36. ↑ Piskei Teshuvot 468:6 and Yalkut Yosef 468:13 write that one may start a washing machine before midday although it will certainly continue to run after midday.
  37. ↑ Orchot Rabbeinu (vol. 2 page 56), Shemirat Shabbat Kehilchata (ch. 42 fnt. 139), Yalkut Yosef 468:10, Or Letzion 3:13:1, Rav Wosner (Kovetz Mbet Levi v. 1 p. 42).
  38. ↑ Rama O.C. 468:2. Mishna Brurah 468:8 writes that you can also do these things for others without pay.
  39. ↑ Maharshal (Smag Lavin 75), Taz 468:2, Shemirat Shabbat Kehilchata 42:41, Rav Wosner (Kovetz Mbet Levi v. 1 p. 42), Hilchot Chag Bchag (Pesach p. 254), Or Letzion 3:13:1, Otzar Halachot (v. 7 p. 409). There is an even stricter opinion of Pri Chadash 468:1 who forbids even getting a non-Jew to cut his hair on erev pesach after midday.
    • There is a major question why it isn't permitted to cut your own hair on erev pesach after chatzot. Magen Avraham 468:3 writes that anything which is permitted on chol hamoed is permitted on erev pesach after chatzot. That includes tzorech hamoed and cutting hair should be tzorech hamoed (as is evident from Moed Katan 14a). On chol hamoed it is forbidden only because of a gezerah, lest a person not cut his hair before the moed, but that shouldn't apply to erev pesach. Also, even if that gezerah did apply to erev pesach it should be forbidden even if a non-Jew cuts the hair, similar to chol hamoed.
    • Rav Moshe (Mesorat Moshe v. 3 p. 126-7) was bothered with this. He said that it appears that there is a gezerah not to cut one's hair after chatzot so that a person does it beforehand.
    • Tefilah Lmoshe 4:35:4 quotes Zera Emet and Chikrei Lev who answer that it is forbidden to cut one's hair after chatzot since it is possible to do so before chatzot. Tefilah Lmoshe challenges this because it should still be permitted as a tzorech hamoed.
    • Tefilah Lmoshe answers that erev pesach after chatzot is like a holiday in it of itself so it is forbidden to do a tzorech hamoed for yom tov, which is a different holiday.
  40. ↑ Nitai Gavriel Pesach v. 2 p. 251, 46:5 based on Chazon Ovadia p. 89 and Shaarim Hametzuyim Bhalacha 113. Yalkut Yosef 468:7 permits shaving yourself if you forgot to do it after chatzot. He doesn't require getting a non-Jew. Rav Moshe Levi (Tefilah Lmoshe 4:35) permits cutting one's hair on erev pesach after chatzot onself but not by someone else. Also, he doesn't allow shaving. Or Letzion 3:13:1 forbids hair cutting after chatzot but permits shaving after chatzot since people usually do it themselves.
  41. ↑ Mishna Brurah 468:5. There is a discussion in the poskim as to whether it is prohibited for a Jew to give himself a haircut. The implication of the Rama in Yoreh Deah 399:3 is that it is permitted for one to give himself a haircut. However, later poskim dispute the issue. For example, see Shulchan Aruch HaRav 468:4 who rules that this is prohibited. Yalkut Yosef 468:7 permits a Jew to cut his own hair after chatzot if he forgot to cut it in the morning or beforehand.
  42. ↑ Rama 468:2
  43. ↑ Mishna Brurah 468:7. Piskei Teshuvot 468:6 says that even for a Jew to use a washing machine is forbidden but says it is permitted to turn on the machine before mid-day even if it will do the washing afterwards. Shemirat Shabbat Kehilchata ch. 42 fnt. 139 isn’t sure about laundry in a laundry machine.
  44. ↑ Yabia Omer 1:32, Shearim HaMitzuyanim BiHalacha 133:6, Shemirat Shabbat Kihilchita (ch. 42 fnt. 173), Rav Wosner (Kovetz Mbet Levi v. 1 p. 42), Piskei Teshuvos 468:4. Piskei Teshuvot 468:18 says polishing shoes is not allowed after chatzot, as does the Kitzur HaShl"a quoted in Teshuvot Vihanhagot 1:301. Hilchot Chag B'chag (Pesach p. 252) permits shining shoes after midday.
  45. ↑ Mishna Brurah 468:5, Shemirat Shabbat Kehilchata 42:41, Rav Wosner (Kovetz Mbet Levi v. 1 p. 42). Orchot Rabbeinu (vol. 2 page 56) writes that this can be done without restrictions. Sha’ar HaTzion 468:7 writes that it is permitted to cut one’s nails after chatzos if he forgot to do so beforehand. Aruch Hashulchan 468:3 quotes a dispute between Maharshal who forbids cutting one's nails after chatzot and Chok Yakov and Eliya Rabba who permit.
  46. ↑ Mishna Brurah 468:5. Orchot Rabbeinu vol. 2 page 56 says this can be done without restrictions. Sha’ar HaTzion 468:7 writes that it is permitted to cut one’s nails after chatzos if he forgot to do so beforehand.
  47. ↑ Shulchan Aruch O.C. 468:10
  48. ↑ Shulchan Aruch 468:3, Mishna Brurah 468:12.
  49. ↑ Levush 468:3, Chayei Adam 129:4, Aruch Hashulchan 468:5, Hilchot Chag B'chag (Pesach p. 257). Rav Shlomo Zalman Auerbach (Halichot Shlomo, Pesach, 8:5) also paskens that in Yerushalayim the issur melacha only begins from midday. Or Letzion 3:13:1 agrees.
  50. ↑ S.A. 468:4
Time Topic
Before Pesach
Month of Nissan - Shabbat HaGadol - Bedikat Chametz - Biur Chametz - Bitul Chametz - Tanit Bechorot - Erev Pesach - Selling Chametz - Erev Pesach That Fell out on Shabbat - Candle Lighting on Yom Tov - Kashering the kitchen for Pesach - Which foods, medications, cosmetics, and toiletries are Chametz? - Kitniyot - Chametz of a non-Jew - Owning Chametz on Pesach
Kaddesh - Urchatz - Karpas - Yachatz - Maggid - Rachsa - Motzei Matzah - Maror - Korech - Shulchan Orech - Tzafun - Barech - Hallel of the Seder - Nirtzah - Kriyat Shema Al HaMitah
- Setting the Table (The Seder plate) - Arvit of the night of Pesach - Leaning during the Seder - Required Amount of Matzah and Wine for the Seder - The four cups of wine - Matzah
After Pesach
Issru Chag - Chametz which a Jew owned on Pesach - Pesach Sheni
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